In Tropical Apocalypse, Martin Munro argues that since the earliest days of European colonization, Caribbean—and especially Haitian—history has been shaped by apocalyptic events so that the region has, in effect, been living for centuries in an end time without end. By engaging with the contemporary apocalyptic turn in Caribbean studies and lived reality, he not only provides important historical contextualization for a general understanding of apocalypse in the region but also offers an account of the state of Haitian society and culture in the decades before the 2010 earthquake. Inherently interdisciplinary, his work ranges widely through Caribbean and Haitian thought, historiography, political discourse, literature, film, religion, and ecocriticism in its exploration of whether culture in these various forms can shape the future of a country. The author begins by situating the question of the Caribbean apocalypse in relation to broader, global narratives of the apocalyptic present, notably Slavoj i ek's Living in the End Times. Tracing the evolution of apocalyptic thought in Caribbean literature from Negritude up to the present, he notes the changes from the early work of Aimé Césaire; through an anti-apocalyptic period in which writers such as Frantz Fanon, Antonio Benítez-Rojo, Édouard Glissant, and Michael Dash have placed more emphasis on lived experience and the interrelatedness of cultures and societies; to a contemporary stage in which versions of the apocalyptic reappear in the work of David Scott and Mark Anderson.

Historically, tropical ecology has been a science often content with descriptive and demographic approaches, which is understandable given the difficulty of studying these ecosystems and the need for basic demographic information. Nonetheless, over the last several years, tropical ecologists have begun to test more sophisticated ecological theory and are now beginning to address a broad array of questions that are of particular importance to tropical systems, and ecology in general. Why are there are so many species in tropical forests and what mechanisms are responsible for the maintenance of that vast species diversity? What factors control species coexistence? Are there common patterns of species abundance and distribution across broad geographic scales? What is the role of trophic interactions in these complex ecosystems? How can these fragile ecosystems be conserved? Containing contributions from some of the world’s leading tropical ecologists, Tropical Forest Community Ecology provides a summary of the key issues in the discipline of tropical ecology: Includes contributions from some of the world’s leading tropical ecologists Covers patterns of species distribution, the maintenance of species diversity, the community ecology of tropical animals, forest regeneration and conservation of tropical ecosystems

This book develops an examination and critique of human extinction as a result of the ‘next pandemic’ and turns attention towards the role of pandemic catastrophe in the renegotiation of what it means to be human. Nested in debates in anthropology, philosophy, social theory and global health, the book argues that fear of and fascination with the ‘next pandemic’ stem not so much from an anticipation of a biological extinction of the human species, as from an expectation of the loss of mastery over human/non-humanl relations. Christos Lynteris employs the notion of the ‘pandemic imaginary’ in order to understand the way in which pandemic-borne human extinction refashions our understanding of humanity and its place in the world. The book challenges us to think how cosmological, aesthetic, ontological and political aspects of pandemic catastrophe are intertwined. The chapters examine the vital entanglement of epidemiological studies, popular culture, modes of scientific visualisation, and pandemic preparedness campaigns. This volume will be relevant for scholars and advanced students of anthropology as well as global health, and for many others interested in catastrophe, the ‘end of the world’ and the (post)apocalyptic.

"This book offers both a history of apocalyptic culture in the Caribbean and an up-to-date account of the social, political, environmental, religious, and economic factors that have brought apocalypse back to prominence in the region" --

Australia has been a frequent choice of location for narratives about the end of the world in science fiction and speculative works, ranging from pre-colonial apocalyptic maps to key literary works from the last fifty years. This critical work explores the role of Australia in both apocalyptic literature and film. Works and genres covered include Nevil Shute's popular novel On the Beach, Mad Max, children's literature, Indigenous writing, and cyberpunk. The text examines ways in which apocalypse is used to undermine complacency, foretell environmental disasters, critique colonization, and to serve as a means of protest for minority groups. Australian apocalypse imagines Australia at the ends of the world, geographically and psychologically, but also proposes spaces of hope for the future.

Caribbean Globalizations explores the relations between globalization and the Caribbean since 1492, when Columbus first arrived in the region, to the present day.

The Second Coming of Christ, the resurrection of the dead, the Final Judgment: the Apocalypse is central to Christianity and has evolved throughout Christianity’s long history. Thus, when ecclesiastics brought the Apocalypse to native audiences in the Americas, both groups adapted it further, reflecting new political and social circumstances. The religious texts in Aztec and Maya Apocalypses, many translated for the first time, provide an intriguing picture of this process—revealing the influence of European, Aztec, and Maya worldviews on portrayals of Doomsday by Spanish priests and Indigenous authors alike. The Apocalypse and Christian eschatology played an important role in the conversion of the Indigenous population and often appeared in the texts and sermons composed for their consumption. Through these writings from the sixteenth to the early nineteenth century—priests’ “official” texts and Indigenous authors’ rendering of them—Mark Z. Christensen traces Maya and Nahua influences, both stylistic and substantive, while documenting how extensively Old World content and meaning were absorbed into Indigenous texts. Visions of world endings and beginnings were not new to the Indigenous cultures of America. Christensen shows how and why certain formulations, such as the Fifteen Signs of Doomsday, found receptive audiences among the Maya and the Aztec, with religious ramifications extending to the present day. These translated texts provide the opportunity to see firsthand the negotiations that ecclesiastics and natives engaged in when composing their eschatological treatises. With their insights into how various ecclesiastics, Nahuas, and Mayas preached, and even understood, Catholicism, they offer a uniquely detailed, deeply informed perspective on the process of forming colonial religion.